Daniel 1:5

1:5 So the king assigned them a daily ration ¹  from his royal delicacies ²  and from the wine he himself drank. They were to be trained ³  for the next three years. At the end of that time they were to enter the king’s service. ⁴ 

Daniel 1:13

1:13 Then compare our appearance ⁵  with that of ⁶  the young men who are eating the royal delicacies; ⁷  deal with us ⁸  in light of what you see.”

Daniel 2:40

2:40 Then there will be a fourth kingdom, one strong like iron. Just like iron breaks in pieces and shatters everything, and as iron breaks in pieces ⁹  all of these metals, ¹⁰  so it will break in pieces and crush the others. ¹¹ 

Daniel 2:48-49

2:48 Then the king elevated Daniel to high position and bestowed on him many marvelous gifts. He granted him authority over the entire province of Babylon and made him the main prefect over all the wise men of Babylon. 2:49 And at Daniel’s request, the king ¹²  appointed Shadrach, Meshach, and Abednego over the administration of the province of Babylon. Daniel himself served in the king’s court. ¹³ 

Daniel 3:17

3:17 If ¹⁴  our God whom we are serving exists, ¹⁵  he is able to rescue us from the furnace of blazing fire, and he will rescue us, O king, from your power as well.

Daniel 3:25

3:25 He answered, “But I see four men, untied and walking around in the midst of the fire! No harm has come to them! And the appearance of the fourth is like that of a god!” ¹⁶ 

Daniel 4:3

4:3 “How great are his signs!

How mighty are his wonders!

His kingdom will last forever, ¹⁷ 

and his authority continues from one generation to the next.”

Daniel 6:2

6:2 Over them would be three supervisors, one of whom was Daniel. These satraps were accountable ¹⁸  to them, so that the king’s interests might not incur damage.

Daniel 6:5

6:5 So these men concluded, ¹⁹  “We won’t find any pretext against this man Daniel unless it is ²⁰  in connection with the law of his God.”

Daniel 6:14

6:14 When the king heard this, ²¹  he was very upset and began thinking about ²²  how he might rescue Daniel. Until late afternoon ²³  he was struggling to find a way to rescue him.

Daniel 8:26-27

8:26 The vision of the evenings and mornings that was told to you is correct. ²⁴  But you should seal up the vision, for it refers to a time many days from now.”

8:27 I, Daniel, was exhausted ²⁵  and sick for days. Then I got up and again carried out the king’s business. But I was astonished at the vision, and there was no one to explain it.

Daniel 9:10

9:10 We have not obeyed ²⁶  the LORD our God by living according to ²⁷  his laws ²⁸  that he set before us through his servants the prophets.

Daniel 9:17

9:17 “So now, our God, accept ²⁹  the prayer and requests of your servant, and show favor to ³⁰  your devastated sanctuary for your own sake. ³¹ 

Daniel 10:7

10:7 Only I, Daniel, saw the vision; the men who were with me did not see it. ³²  On the contrary, they were overcome with fright ³³  and ran away to hide.

Daniel 10:14

10:14 Now I have come to help you understand what will happen to your people in the latter days, for the vision pertains to future days.”

Daniel 11:5

11:5 “Then the king of the south ³⁴  and one of his subordinates ³⁵  will grow strong. His subordinate ³⁶  will resist ³⁷  him and will rule a kingdom greater than his. ³⁸ 

Daniel 11:16

11:16 The one advancing against him will do as he pleases, and no one will be able to stand before him. He will prevail in the beautiful land, and its annihilation will be within his power. ³⁹ 

Daniel 11:21

11:21 “Then there will arise in his place a despicable person ⁴⁰  to whom the royal honor has not been rightfully conferred. He will come on the scene in a time of prosperity and will seize the kingdom through deceit.

[1:5]  ¹ tn Heb “a thing of a day in its day.”

[1:5]  ² tn Heb “from the delicacies of the king.”

[1:5]  ³ tn Or “educated.” See HALOT 179 s.v. I גדל.

[1:5]  ⁴ tn Heb “stand before the king.”

[1:13]  ⁵ tn Heb “let our appearance be seen before you.”

[1:13]  ⁶ tn Heb “the appearance of.”

[1:13]  ⁷ tn Heb “delicacies of the king.” So also in v. 15.

[1:13]  ⁸ tn Heb “your servants.”

[2:40]  ⁹ tc Theodotion and the Vulgate lack the phrase “and as iron breaks in pieces.”

[2:40]  ¹⁰ tn The Aramaic text does not have this word, but it has been added in the translation for clarity.

[2:40]  ¹¹ tn The words “the others” are supplied from the context.

[2:49]  ¹² tn Aram “and Daniel sought from the king and he appointed.”

[2:49]  ¹³ tn Aram “was at the gate of the king.”

[3:17]  ¹⁴ tc The ancient versions typically avoid the conditional element of v. 17.

[3:17]  ¹⁵ tn The Aramaic expression used here is very difficult to interpret. The question concerns the meaning and syntax of אִיתַי (’itay, “is” or “exist”). There are several possibilities. (1) Some interpreters take this word closely with the participle later in the verse יָכִל (yakhil, “able”), understanding the two words to form a periphrastic construction (“if our God is…able”; cf. H. Bauer and P. Leander, Grammatik des Biblisch-Aramäischen, 365, §111b). But the separation of the two elements from one another is not an argument in favor of this understanding. (2) Other interpreters take the first part of v. 17 to mean “If it is so, then our God will deliver us” (cf. KJV, ASV, RSV, NASB). However, the normal sense of ’itay is existence; on this point see F. Rosenthal, Grammar, 45, §95. The present translation maintains the sense of existence for the verb (“If our God…exists”), even though the statement is admittedly difficult to understand in this light. The statement may be an implicit reference back to Nebuchadnezzar’s comment in v. 15, which denies the existence of a god capable of delivering from the king’s power.

[3:25]  ¹⁶ sn The phrase like that of a god is in Aramaic “like that of a son of the gods.” Many patristic writers understood this phrase in a christological sense (i.e., “the Son of God”). But it should be remembered that these are words spoken by a pagan who is seeking to explain things from his own polytheistic frame of reference; for him the phrase “like a son of the gods” is equivalent to “like a divine being.”

[4:3]  ¹⁷ tn Aram “his kingdom is an everlasting kingdom.”

[6:2]  ¹⁸ tn Aram “giving an account.”

[6:5]  ¹⁹ tn Aram “were saying.”

[6:5]  ²⁰ tn Aram “unless we find [it] against him.”

[6:14]  ²¹ tn Aram “the word.”

[6:14]  ²² tn Aram “placed his mind on.”

[6:14]  ²³ tn Aram “the entrances of the sun.”

[8:26]  ²⁴ tn Heb “truth.”

[8:27]  ²⁵ tn The Hebrew word here is נִהְיֵיתִי (nihyetiy). Its meaning is not entirely clear. Hebrew הָיָה (hayah) normally has meanings such as “to be” or “become.” Here, however, it describes Daniel’s emotional and physical response to the enigmatic vision that he has seen. It is parallel to the following verb, which refers to illness, and seems to refer to a state of utter exhaustion due to the amazing things that Daniel has just seen. The LXX lacks the word. On the meaning of the word see further, BDB 227-28 s.v. הָיָה Niph.2; DCH 2:540 s.v. היה I Ni.3.

[9:10]  ²⁶ tn Heb “paid attention to the voice of,” which is an idiomatic expression for obedience (cf. NASB “nor have we obeyed the voice of”).

[9:10]  ²⁷ tn Heb “to walk in.”

[9:10]  ²⁸ tc The LXX and Vulgate have the singular.

[9:17]  ²⁹ tn Heb “hear.” Here the verb refers to hearing favorably, accepting the prayer and responding positively.

[9:17]  ³⁰ tn Heb “let your face shine.” This idiom pictures God smiling in favor. See Pss 31:16; 67:1; 80:3, 7, 19.

[9:17]  ³¹ tn Heb “for the sake of my Lord.” Theodotion has “for your sake.” Cf. v. 19.

[10:7]  ³² tn Heb “the vision.”

[10:7]  ³³ tn Heb “great trembling fell on them.”

[11:5]  ³⁴ sn The king of the south is Ptolemy I Soter (ca. 323-285 B.C.). The following reference to one of his subordinates apparently has in view Seleucus I Nicator (ca. 311-280 B.C.). Throughout the remainder of chap. 11 the expressions “king of the south” and “king of the north” repeatedly occur. It is clear, however, that these terms are being used generically to describe the Ptolemaic king (i.e., “of the south”) or the Seleucid king (i.e., “of the north”) who happens to be in power at any particular time. The specific identity of these kings can be established more or less successfully by a comparison of this chapter with the available extra-biblical records that discuss the history of the intertestamental period. In the following notes the generally accepted identifications are briefly mentioned.

[11:5]  ³⁵ tn Heb “princes.”

[11:5]  ³⁶ tn Heb “and he”; the referent (the subordinate prince mentioned in the previous clause) has been specified in the translation for clarity.

[11:5]  ³⁷ tn Heb “be strong against.”

[11:5]  ³⁸ tn Heb “greater than his kingdom.”

[11:16]  ³⁹ tn Heb “hand.”

[11:21]  ⁴⁰ sn This despicable person to whom the royal honor has not been rightfully conferred is Antiochus IV Epiphanes (ca. 175-164 B.C.).